Chapter XVIII

4. It Discourages All Motives to Exertion

1. The Means as well as the Ends are Foreordained. 2. Practical Results.

1. THE MEANS AS WELL AS THE ENDS ARE FOREORDAINED

The objection that the doctrine of Predestination discourages all motives to exertion, is based on
the fallacy that the ends are determined without reference to the means. It is not merely a few
isolated events here and there that have been foreordained, but the whole chain of events,
with all of their inter-relations and connections. All of parts form a unit in the Divine plan. If the
means should fail, so would the ends. If God has purposed that a man shall reap, He has also
purposed that he shall sow. If God has ordained a man to be saved, He has also ordained that
he shall hear the Gospel, and that he shall believe and repent. As well might the farmer refuse
to till the soil according to the laws disclosed by the light of nature and experience until he had
first learned what was the secret purpose of God to be executed in His providence in regard to
the fruitfulness of the coming season, as for any one to refuse to work in the moral and spiritual
realms because he does not know what fruitage God may bring from his labor. We find,
however, that the fruitage is commonly bestowed where the preliminary work has been faithfully
performed. If we engage in the Lord's service and make diligent use of the means which He has
prescribed, we have the great encouragement of knowing that it is by these very means that He
has determined to accomplish His great work.

Even those who accept the Scripture statements that God "worketh all things after the counsel
of His will," and similar declarations to the effect that God's providence control extends to all the
events of their lives. know that this does not interfere in the slightest with their freedom. Do
those who make this objection allow their belief in the Divine sovereignty to determine their
conduct in temporal affairs? Do they decline food when hungry, or medicine when sick, because
God has appointed the time and manner of their death? Do they neglect the recognized means
of acquiring wealth or distinction because God gives riches and honor to whom He pleases?
When in matters outside of religion one recognizes God's sovereignty, yet works in the exercise
of conscious freedom, is it not sinful and foolish to offer as an excuse for neglecting his spiritual
and eternal welfare the contention that he is not free and responsible? Does not his conscience
testify that the only reason why he is not a follower of Jesus Christ is that he has never been
willing to follow Him? Suppose that when the palsied man was brought to Jesus and heard the
words, "Rise up and walk," he had merely replied, "I cannot; I am palsied!" Had he done so he
would have died a paralytic. But, realizing his own helplessness and trusting the One who gave
the command, he obeyed and was made whole. It is the same almighty Saviour who calls on
sinners dead in sin to come to Him, and we may be sure that the one who comes will not find his
efforts vain. The fact is, that unless we regard God as the sovereign Disposer of all events, who
in the midst of certainty has ordained human liberty, we have but little encouragement to work.
If we believed that our success and our destiny was primarily dependent on the pleasure of
weak and sinful creatures, we would have but little incentive to exertion.

"On his knees, the Arminian forgets those logical puzzles which have distorted Predestination to
his mind and at once thankfully acknowledges his conversion to be due to that prevenient grace
of God, without which no mere will or works of his own would ever have made him a new
creature. He prays for that outpouring of God's Spirit to restrain, convince, renew, and sanctify
men; for that divine direction of human events, and overturning of the counsels and frustrating of
the plans of wicked men; he gives to the Lord glory and honor for what is actually done in this
regard, which implies that God reigns, that He is the sovereign disposer of all events, and that all
good, and all thwarting of evil are due to Him, while all evil is itself due to the creature. He
recognizes the completeness of the divine foreknowledge as bound up inseparably with the
wisdom of His eternal purpose. His prayers for assurance of hope, or his present fruition of it,
presuppose the faith that God can and will keep his feet from falling, and heaven from revolt,
and that His purpose forms such an infallible nexus between present grace and eternal glory, that
nothing shall be able to separate him from the love of God, which is in Christ Jesus our Lord."122122 Atwater, article, Calvinism in Doctrine and Life; The Presbyterian Quarterly and
Princeton Review, Jan. 1875, p. 84.

Since the future events are hidden and unknown to us we should be as industrious in our work
and as earnest in the performance of our duty as if nothing had been decreed concerning it. It
has often been said that we should pray as though everything depended on God, and work as
though everything depended on ourselves. Luther's observation here was: "We are commanded
to work the more for this very reason, because all things future are to us uncertain; as saith
Ecclesiastes, 'In the morning sow thy seed, and in the evening withhold not thine hand; for thou
knowest not which shall prosper, whether this or that, or weather they both shall be alike good,'
Eccl. 11: 6. All things future, I say are to us uncertain in knowledge, but necessary in
event. The necessity strikes into us fear of God that we presume not, or become secure, while
the uncertainty works in us a trusting that we sink not into despair."123123 Bondage of the Will, p. 287.

"The farmer who, after hearing a sermon on God's decrees, took the break-neck road instead
of the safe one to his home and broke his wagon in consequence, concluded before the end of
the journey that he at any rate had been predestinated to be a fool, and that he had made his
calling and election sure."124124 Strong, Systematic Theology, p. 361.

Some may be inclined to say, If nothing but the creative power of God can enable us to repent
and believe, then all we can do is to wait passively until that power is exerted. Or it may be
asked, If we cannot effect our salvation, why work for it? In every line of human endeavor,
however, we find that the result is dependent on the co-operation of causes over which we have
no control. We are simply to make use of the appropriate means and trust to the co-operation
of the other agencies. We do have the express promise of God that those who seek shall find,
that those who ask shall receive, and that to those who knock it shall be opened. This is more
than is given to the men of the world to stimulate them in their search for wealth, knowledge, or
position; and more than this cannot rationally be demanded. He who reads and meditates upon
the word of God is ordinarily regenerated by the Holy Spirit, perhaps in the very act of reading.
"While Peter yet spake these words, the Holy Spirit fell on all them that heard the word," Acts
10:44. Shakespeare makes one of his characters say: "The fault, dear Brutus, is not in our stars,
but in ourselves, that we are underlings," (Julius Caesar, 1:2).

The sinner's inability to save himself, therefore, should not make him less diligent in seeking his
salvation in the way which God has appointed. Some leper when Christ was on earth might
have reasoned that since he could not cure himself, he must simply wait for Christ to come and
heal him. The natural effect, however, of a conviction of utter helplessness is to impel the person
to make diligent application at the source from whence alone help can come. Man is a fallen,
ruined, and helpless creature, and until he knows it he is living without hope and without God in
the world.

2. PRACTICAL RESULTS

The genuine tendency of these truths is not to make men indolent and careless, but to energize
and stimulate them to redoubled efforts. Heroes and conquerors, such as Cæsar and Napoleon,
have often been possessed with a sense of destiny which they were to fulfill. This sense steels
the nerve, redoubles the courage, and fixes in of an indomitable purpose to carry his work
through to a successful finish. Large and difficult objects can only be achieved by men who have
confidence in themselves, and who will not allow obstacles to discourage them. "This idea of
destiny once embraced," says Mozley, "as it is the natural effect of the sense of power, so in its
turn adds greatly to it. The person as soon as he regards himself as predestined to achieve some
great object, acts with so much greater force and constancy for the attainment it; he is not
divided by doubts, or weakened by scruples or fears; he believes fully that he shall succeed, and
that belief is the greatest assistance to success. The idea of a destiny in a considerable degree
fulfills itself . . . . It must be observed that this is true of the moral and spiritual, as well as of the
natural man, and applies to religious aims and purposes, as well as to those connected with
human glory."125125 The Augustinian Doctrine of Predestination, p. 41.

E. W. Smith, in his valuable little book, "The Creed of Presbyterians," writes as follows: "The
most comforting and ennobling is also the most energizing of faiths. That its grim caricature,
fatalism, has developed in human hearts an energy at once sublime and appalling is one of the
common-places of history. The early and overwhelming onrush of Mohammedanism, which
swept the East and all but overthrew the West, was due to its devotees' conviction that in their
conquests they were but executing the decrees of Allah. Attila the Hun was upborne in his
terrible and destructive course by his belief that he was the appointed 'Scourge of God.' The
energy and audacity which enabled Napoleon to attempt and achieve apparent impossibilities
was nourished by the secret conviction that he was 'the man of destiny.' Fatalism has begotten a
race of Titans. Their energy has been superhuman, because they believed themselves the
instruments of a super-human power.

"If the grim caricature of this doctrine has breathed such energy, the doctrine itself must inspire a
yet loftier, for all that is energizing in it remains with added force when for a blind fate, or a
fatalistic deity, we substitute a wise, decreeing God. Let me but feel that in every commanded
duty, in every needed reform, I am but working out an eternal purpose of Jehovah; let me but
hear behind me, in every battle for the right, the tramp of the Infinite Reserves; and I am lifted
above the fear of man or the possibility of final failure." (pp. 180, 181).

In an English newspaper, "The Daily Express," of April 18, 1929, we read the following
concerning Earl Haig, who was Commander-in-Chief of the British armies in the First World
War, and who was a Scotsman and a Calvinistic Presbyterian: "Most remarkable as regards
Haig's own personality is the disclosure that this reserved, cold, formal man had a profound
faith, and in the greatest crises of the war believed implicitly that help would come from above,
and that he regarded himself as the chosen of the Lord, the Cromwell who alone could smite the
foe. He was genuinely convinced that the position to which he had now been called was one
which he and he alone in the British Army could fill. It was not conceit. There was no man who
was less inclined to over-estimate his own value or capacity; it was opinion based upon the
discernment of all the factors. HE CAME TO REGARD HIMSELF WITH ALMOST
CALVINISTIC FAITH AS THE PREDESTINATED INSTRUMENT OF
PROVIDENCE FOR THE ACHIEVEMENT OF VICTORY FOR THE
BRITISH ARMIES. HIS ABUNDANT SELF-RELIANCE WAS REINFORCED
BY THIS CONCEPTION OF HIMSELF AS THE CHILD OF DESTINY."

The genuine tendency of these truths, then, as stated before, is not to make men indolent and
careless, nor to lull them to sleep on the lap of presumption and carnal security, but to energize
and to inspire confidence. Both reason and experience teach us that the greater one's hope of
success, the stronger becomes the motive to exertion. The person who is sure of success in the
use of appropriate means has the strongest of incentives to work, while on the other hand,
where there is but little hope there will be but little disposition for one to exert himself; and
where there is no hope, there will be no exertion. The Christian, then, who has before him the
definite commands of God, and the promise that the work of those who obediently and
reverently avail themselves of the appointed means shall be blessed, has the highest possible
motives for exertion. Furthermore, he is elevated and inspired by the firm conviction that he
himself is marked out for a heavenly crown.

Who ever stated the doctrine of election more plainly or in more forcible language than did the
Apostle Paul? And yet who was ever more zealous and more untiring in his labors than Paul?
His theory made him a missionary and impelled him to set forth Christianity as final and
triumphant. How cheering it must have been for him in Corinth to hear the words, "Be not
afraid, but speak and hold not thy peace; for I am with thee, and no man shall set on thee to
harm thee; for I have much people in this city," Acts 18:10. What greater incentive to action
could have been given him than this, that his preaching was the divinely appointed means for the
conversion of many of those people? Notice, God did not tell him how many people He had in
that city, nor who the individuals were. The minister of the Gospel can go forward confident of
success, knowing that through this appointed means God has determined to save a vast number
of the human family in every age. In fact, one of the strongest pleas for missions is that
evangelism is the will of God for the whole world; and only when one acknowledges the
sovereignty of God in every realm of life can he have the deepest passion for the Divine glory.

The experience of the Church in all ages has been that this doctrine has led men, not to neglect,
nor to stolid unconcern, nor to rebellious opposition to God, but to submission and to a sure
trust in Divine power. The promise given to Jacob that his posterity was to be a great people
did not in the least prevent him from using every available means for protection when it looked
as though Esau might kill him and his family. When Daniel understood from the prophecies of
Jeremiah that the time for the restoration of Israel was at hand, he set himself earnestly to pray
for it (Dan. 9:2, 3). Immediately after it had been revealed to David that God would establish
his house, he prayed earnestly for that very thing (II Sam. 7:27-29). Although Christ knew
what had been appointed for His people, He prayed earnestly for their preservation (John, Ch.
17). And although Paul had been told that he was to go to Rome and bear witness there, it did
not in the least cause him to be careless of his life. He took every precaution to protect himself
against an unfair trial by the Jerusalem mob, and against an unwise voyage (Acts 23:11; 25:10,
11; 27:9, 10). The decree of God was that all those on board the ship should be saved, but that
decree took in the free and courageous and skillful activity of the seamen. Their freedom and
responsibility were not in the least diminished. The practical effect of this doctrine, then, has
been to lead men to frequent and fervent prayer, knowing that their times are in God's hands
and that every event of their lives is of His disposing.

Furthermore, it may be said that so long as the sinner remains ignorant of his lost and helpless
condition, he remains negligent. Probably there is not a careless sinner in the world who does
not believe in his perfect ability to turn to God at any time he pleases; and because of this belief
he puts off repentance, fully intending to come at some more convenient time. Just in proportion
as his belief in his own ability increases, his carelessness increases, and he is lulled to sleep on
the awful brink of eternal ruin. Only when he is brought to feel his entire helplessness and
dependence upon sovereign grace does he seek help where alone it is to be found.